Listen to Yourself

[From, A Practical Guide to Prosperous Living]

Typically, each one of us receives a significant amount of input from friends and family members as to how we should go about improving our lives. These well-meaning people may even suggest that you study and practice the ideas in a book like this to get what you want. In an attempt to honor a friendship or show respect to a family member, you may find yourself acting on ideas that are not genuinely yours.

If it is not your idea, if you are doing a thing to please or appease another, you will not put your heart into it. You have to know the value of the course of action you take or you will abandon it. Yes, you will get good ideas from others, but these ideas must become yours if you are to ignite them with the fire of enthusiasm required to bring them into full manifestation.

The same holds true with your own attitude. You may say to yourself, “I’m supposed to be positive, so I should be able to do anything.” If this is your approach, you do not yet own the attitude it suggests. You simply can’t make the kinds of internal and external changes that are required because you think you are supposed to, or because you are trying to be positive. You can only make these kinds of changes when you, in your own way, come to know the value of doing it.

Consider all input, but remain centered in what your deepest, most natural inclinations are telling you. It is better to be slow to act than it is to attempt to make changes in your life based on inspiration that is not genuinely your own.

The Grasshopper Mentality

[Slightly revised excerpt from A Practical Guide to Prosperous Living]

The Old Testament offers a good illustration of the importance of self-image and the role it plays in determining how our circumstances unfold. The story is found in the thirteenth chapter of the book of Numbers.

According to the story, after having wandered in the wilderness for many years, Moses brought the nation of Israel to the border of the land the Lord had promised Abraham a few generations before. Moses, desiring to measure the strength and numbers of the occupants of this land, sent in twelve spies to gather intelligence. Upon their return, he summoned the twelve to give their assessment of the situation. They returned from their intelligence gathering mission with good news and bad news. The good news, and all twelve agreed on this, was that this was indeed a land of abundance, a land flowing with milk and honey. The bad news, which they all did not agree on, was whether Israel was capable of overcoming the inhabitants. The majority of spies, eleven to be exact, reported that the people of the land were strong and the cities were large and well fortified. Their conclusion? “We can’t take on these people, for they are stronger than us.”

There was one spy, Caleb, who did not agree. His advice to Israel was this: “Let us go up at once and occupy it; for we are well able to overcome it.”

How could it be that Caleb and his eleven companions could see the same people but evaluate them in two completely different ways? The answer is simple. These conflicting evaluations were not based on the actual people they saw. Their evaluations were based on how they saw themselves. This interesting fact is revealed in the report of the eleven when they said, “We seemed to ourselves like grasshoppers and so we seemed to them.”

Naturally, if you see yourself as a “grasshopper,” it is going to affect the way you create your circumstances. A grasshopper mentality affects what you believe you can and cannot do. These grasshopper beliefs influence the decisions you make, your decisions determine actions that are in keeping with your grasshopper beliefs and your actions influence the way your circumstances unfold. In other words, if you see yourself as a grasshopper, you will naturally want to create an environment that accommodates grasshoppers.

Because they saw themselves as grasshoppers, the eleven did not believe they could overcome the inhabitants of the land. They recommended to Moses and the assembly that Israel should take no action against these inhabitants. If the assembly had accepted their recommendation, Israel would never have occupied their land of promise. The circumstances of an entire nation would have been adversely affected by the grasshopper self-image of these eleven spies.

Caleb, on the other hand, did not see himself as a grasshopper. He saw himself as a warrior for the Lord who was simply accepting the land that the Lord had promised Israel through Abraham years before. This divinely-sanctioned self-image gave him quite a different perspective of the situation. It caused him to believe Israel, through the strength of this sacred promise, could overcome these inhabitants.

Giving Way to Natural Law

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 “My people have committed two sins:
They have forsaken me, the spring of living water,
and have dug their own cisterns, broken cisterns that cannot hold water” (Jeremiah 2:13).

Today it seems a growing number of people prefer to describe their interest in the Divine as a spiritual rather than a religious quest. The implication is that a fresh look at spiritual issues requires casting off dogmatic formulas of faith passed on from one generation to the next.

Some of Jesus’ contemporaries apparently thought he advocated abandoning the many formulas of Jewish orthodoxy. He corrected them when he said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). He was calling attention to the deeper meaning, the natural law from which the ritual is born. Regardless of the presence or absence of religious trappings, every practical spiritual system must have at its core an understanding that is rooted in natural law.

Jeremiah strikes at the heart of the issue with his two sins dialogue. Of course he isn’t talking about water and cisterns. The “spring of living water” is the indwelling presence of God. The broken cistern is the self-image that we have “dug” or adopted as our identity. A cistern must be filled from outside sources such as rain or water that is hauled in. Jeremiah’s “two sins” indicate a breach in natural law, a turning away from our true inner source of life, love, power, and intelligence and looking to external sources such as people, places, and things as our means of fulfillment. This cracked cistern of the self-image can never be filled, never satisfied.

The source of our being carries the true fulfillment we seek. As we open our heart to this inner infilling, we find the satisfaction we seek. The spring of living water, the spiritual fulfillment we seek, has always been with us, a natural law that expresses from the inside out.


The Love Enigma

A crowning moment in my spiritual career consisted of several minutes of a breakthrough into an experience that I can only describe as absolute, unconditional love. I not only felt completely loved and embraced by God, I also felt so lifted that I could truly love this world and everyone in it, without reservation. My sole desire in those few minutes was to share with all the experience I was having.

It felt as if this high would never leave. But it did begin to fade, leaving me with a deep sense of abandonment. Why was it so difficult to remain in this state of absolute freedom and compassion? It was as natural and as easy as breathing. Yet I could not seem to climb back into that high place no matter how hard I tried.

In our spiritual studies, we often hear that we are to love our neighbor. From my momentary vantage point of unconditional love, I totally understand what this means. When you experience complete inner freedom, radiating love that encompasses all with no strings attached is a natural and effortless response. Trying to love because we are supposed to, however, is a very different matter.

When we try to love, we are coming from a manufactured aspect of our self-image. We think of love as a limited commodity that we have, and it’s a tremendous effort to give it to certain kinds of people and their behavior. The result is that we pretend to love because that’s what we’re supposed to do. This pretense is often accompanied with resentment. It’s a conditional love that expects something in return. If we love them, they’ll change. If we love them, we’ll change. If we love them enough, they’ll go away and leave us in peace.

Unconditional love does not look for such rewards, for it is itself the reward. It does not look for positive responses or reactions from others for these are not the requirements of spiritual freedom. The soul is absolutely free, but each of us has encased ourselves in a body-based self-image that must have things just so to remain at peace. When we try to love from this place, we are, in effect, attempting to use love as a way of protecting a weakness, a chink in the armor of the relatively fragile self-image. In reality, the soul has no weaknesses. Nothing and no one can threaten it because the soul is eternal and indestructible.

We have been convinced that our soul has incarnated in this body to learn lessons. While I once endorsed this belief, I have come to realize that this is an absolutely false premise. There is but one lesson to learn: You and I are not the self-image we are trying to advance and protect. We are the soul. Loving our neighbor is not a mandate that we are to practice and eventually learn. Loving our neighbor is a prophesy. It is the thing we do without effort or condition when we understand that we are not this body-based self-image that we are propping up. We are the soul, the spiritual bedrock that lies beneath the ever-shifting sands of the self-image.

Love is not a thing we do. It is what we are. This is why I have reached the understanding that love draws to us that which is for our highest good and dissolves that which is not. Our highest good is the experience of the soul. That which is not for our highest good is any belief that we are something less than the soul. Illuminating breakthroughs show us the difference. To think we have to earn the right, that we have to learn a slew of lessons before we can graduate into a direct experience of the soul is one of the primary false beliefs that love is now dissolving.

We’ve shifted our core identity from our soul to our body, but this does not mean we have to spend a lifetime (or many lifetimes) in a body to rectify this error. The belief that we are here to learn means that we are here because we have to be. The understanding that we are a soul that is complete and free now puts us in a mindset that allows love to do its perfect work. It is only from this place that we can truly love our neighbor as ourselves. We’re here by choice. We’re here because we want to be. Love draws to us the understanding of our completeness and dissolves the false notion that we have much work to do.

The self-image tries to love. The soul is love. When Jesus pointed out that laying down one’s life for another was the greatest example of love in action, I believe he was referring to the act of letting go of the self-image and all of its many problems, and letting the light of the soul shine forth. We are not givers of the love we have. We are love itself.

My Own Journey

[Excerpt from The Complete Soul]

“One drop of water taken from the ocean is just as perfect ocean water as the whole great body. The constituent elements of water are exactly the same, and they are combined in precisely the same ratio or perfect relation to each other, whether we consider one drop, a pail full, a barrel full, or the entire ocean out of which the lesser quantities are taken; each is complete in itself; they differ only in quantity or degree. Each contains the whole; and yet no one would make the mistake of supposing from this statement that each drop is the entire ocean.” —Emilie Cady

I was sixteen when I first read Cady’s analogy. On that day, a light came on that has never gone off. She helped me understand that my spiritual essence, like water taken from the ocean, could be the same as the water in the ocean itself. I understood that I was not the whole of God, but I was beginning to make that all-important connection of oneness between God and myself.

Jesus, on the other hand, posed a different challenge. I understood how he, with a perfectly clear conscience, could shock his listeners with the highly charged claim that if they had known him, they had known the Father. I grasped how he could be in the Father and the Father in him, but the Father was greater. If the water in the pail could speak of the ocean, could it not make the same statement? I could believe Jesus himself when he said the works he did, others could do as well, and even greater works.

The issue I had was not in the claims Jesus made for himself and others. My growing discomfort was with those claims others made about him. I understood the logic of using Jesus as our primary example, our Wayshower, a clear illustration of what we can and must become. In him, we had a trustworthy standard of morality, sound spiritual logic by which we could measure and be measured. What would this very old, highly evolved soul have to say about our handling of that difficult neighbor, or that church dispute, or that beggar on the street? What would he think, say, and do if he were in our place? More importantly, what should I think, say, and do to become more like this worker of miracles who healed the sick, fed the multitudes, forgave his enemies, walked on water, calmed angry seas, and transformed his own dead flesh into shining immortality?

Where did this view of our Wayshower come from? Was Jesus really all of these things, or could this super-human portrayal simply represent a composite of old world Christian evangelicals and over-zealous modern metaphysicians? Wherever it came from, I was beginning to realize that this larger-than-life status assigned to him was completely inaccessible. If we are to believe testimony from the Gospels themselves, the most enthusiastic response to Jesus and his teachings came from the common people. Is it not possible that this Wayshower had a more down to earth understanding of our spiritual objectives?

I had no reason to doubt my spiritual teacher’s portrayal of Jesus as the prime example for the rest of us still struggling to master the tyrannical desires of body and mind. I could accept in theory that my essence was the same as his, that every spiritual lesson learned, every obstacle overcome added more drops to my pail. Still, Jesus and I remained light-years apart. He was not merely in another league; he was in a league of his own.

At times, I seemed to be making spiritual progress. Other times, I felt as if mine was a leaking pail, a broken cistern, as Jeremiah put it, that could hold no water. Overall, I moved forward with the faith that, despite this vast gulf between where I was and where I needed to be, I was making a net gain. My evolving soul, though advancing at a glacial pace, was indeed edging forward. Even with that little voice from somewhere in the back seat of my mind constantly asking, “Are we there yet?” I continued plodding away knowing that this sense of urgency would one day be satisfied. If God was in no hurry, why should I be?

Yet this little voice would not be silenced. It did not grow quieter but louder, asking other questions that a mere further mustering of more patience would not appease. I seemed to find significant challenges to the evolving soul model from Jesus himself. In one very short parable he explained that the kingdom of heaven was like a treasure hidden in a field. A man happened by, discovered the treasure, covered it again, and in his joy sold everything he owned to buy that field. The man’s ability to purchase it did not hinge on a preordained time-line that evolving souls must follow. The speed by which he acquired that field depended only on his willingness to let go of his present possessions.

In my first book, A Practical Guide to Meditation and Prayer, I related this parable to my own spiritual awakening:

One of the turning points in my spiritual career came during a time of deep frustration. I remember waking up one morning feeling spiritually empty (as I had for some time), so I picked up a book by Charles Fillmore and began to read. Beautiful as the words on those pages were, their effect was mocking and antagonizing instead of uplifting. I wanted to be what those words described but it seemed the harder I tried the emptier I felt inside. In a moment of anger, I threw the book down and said to God, “If You want me to learn all this stuff, then You’re going to have to show me, because I’m tired of trying to do it all myself!”

There was no reply. All day I felt mad at God for giving me a vision that seemed impossible to reach. That night I was getting ready for bed and a strange thing happened. I was sitting on the edge of the bed when something in my mind suddenly opened and I could perceive a grand scheme. Everything was beautiful and in its proper place. Deep waves of love and the feeling of total acceptance rushed through me. I felt a level of contentment with myself and my surroundings that I have never felt. I could see the infinite nature of all things, animate and inanimate and it was wondrous. A knowing came to me that said, “Do not be concerned about your life, for there is a plan for you.” I felt this message was not to me alone but to all who could receive it. In tears and total release I whispered, “Let it be that others can see what I am seeing now.”

With such an incredibly high experience and the numerous aftershocks that followed, it was inconceivable that I would ever leave the beauty of this absolute love and step again into the shallow domain of illusion and half-truths generated by the senses. Yet the world called and the dazzle of illumination grew dim. This was the disappointment of waking from a satisfying dream to a hot, humid night, the lonely chirp of a cricket the stark reminder of my attachment to mundane existence.

The experience left me with the impractical knowledge that the thing everyone is looking for in churches, careers, relationships, money, power, books, sex, drugs, food, sports, movies, and countless other places, I had found in those few spiritually lucid moments. My restless self had briefly settled in peaceful repose on its eternal foundation.

In the years that followed, however, I often felt that revelation was more a curse than a blessing. It set me apart, instilled a kind of aloneness that made me question if I really belonged on this planet. I’d stumbled on the hidden treasure, but I did not want to lay it back in the ground, cover it, or go and sell all other possessions to buy the field. I wanted to lift it from the earth and hold it forever, a response that I am sure would be normal to anyone. I was the near-death experiencer who did not want to return to the body but was told, “It’s not your time. You have to go back.” The kingdom I had briefly experienced was not of this world. I had peered through a hole in the fence of a gated community I could not enter. Having seen this great wealth and beauty, returning to the plain streets of my world was enormously frustrating.

These few moments of lifting the veil and experiencing a profoundly beautiful cosmic awareness ultimately set me on the path to ministry. My message, fueled only by my experience of God, would center on God as a living presence whose existence I could not deny. Never in my young life had I felt so complete or so supported by the everlasting arms of love that sustained my very existence, all without condition or price. I had no major healing to talk about, no rags-to-riches story I could hold out to the world as proof of my life-altering revelation. Despite this handicap, I could not deny the permanent impact this elusive treasure had on me. I knew my highest service would be that of telling others they too had their own inner field, their own hidden treasure. I took the formal steps of entering the Unity ministry to become a champion of those who, like me, had been called from that far country of life-at-the-surface and were making their way back to their true spiritual home.

For much of my ministerial career, I maintained the evolving soul model as the most workable and practical. I wandered in and out of the awareness of absolute love, sometimes feeling very much at home in God, and other times out again on yet another hopeful venture into some new far country. Why not just stay home? Why repeat this prodigal eating of husks when I knew the advantages of staying home? Why, like Paul, do I “… not do what I want, but I do the very thing I hate?”
The best answer seemed to be the partially filled pail theory, the notion of the evolving soul. Though I was beginning to regard this idea with increasing skepticism, my pail was obviously not full. Mine was an immature soul, an adolescent doing what adolescents do. I was leaving home in high moments of strength and self-assurance, and returning when that strength waned, and fear and insecurity drove me into repentant humility. I could envision a day of coming home and staying home, but apparently I was not spiritually mature enough to settle into my true, God-given estate. I was an evolving though impatient soul not yet seasoned with the sweet stability of maturity.

Still, I could not forget the sheer completeness I had felt in those fleeting moments of absolute knowing. There was no question that the water in my pail was drawn from that cosmic ocean we call God. I could not shake the growing suspicion that my pail was already full.

Then, a slight shift in my understanding of the hidden treasure occurred to me. My wife and I were relaxing at a friend’s cabin in Colorado when it suddenly dawned on me that the treasure was not a partially filled pail, a potential to be developed, but one whose current value exceeded all else the man owned. I realized that this parable was a metaphor depicting the soul (hidden treasure) whose full value is already established.

I had thought of myself as having repeatedly left this field because I was spiritually immature. But the man did not leave for this reason. Quite the opposite, he left because he was mature enough to recognize the value of the treasure. Like me, he had found what he was looking for. He had stopped trying to acquire more things and was divesting himself of everything that was of lesser value than this treasure. I realized this was exactly what I was doing. My eye had become single, my choice between God and mammon clear. I wasn’t leaving the field, as I supposed, for the adolescent purpose of squandering or acquiring something more. Like the man, I left to unburden myself of things of lesser value, that I may buy that field. In my own way, I was moving my self-awareness from a pail-centered self-image to its true ocean-water foundation, the soul.

The revelation did not stop there. I began to realize that if you draw one pail of water from the ocean today and another in a year from now, the age of the water in each pail is still the same. Likewise, one soul, regardless of when or how many times it has incarnated, is no more advanced than another. As with the water in the pail, the clock we think is ticking in regard to the soul is relative only to time spent in a body. The soul, like water, neither ages nor matures.

What I had gradually begun to suspect was now blossoming into a full-blown realization: The premise of an evolving soul, as logical as it seemed at one point in my understanding, was wrong. I could now see the soul is complete, has always been complete, and years devoted to further spiritual study would make it no more complete. The spiritual problem that confronts us is not the result of soul immaturity. The problem lies in what we mean when we speak the pronoun I. Thus far, we have associated it almost exclusively with the pail, the self-image. The I must be understood as a reference to the water, the soul.

My pail, I began to realize, is indeed full, my soul eternally complete. As an individualized projection of God, created in the image and after the likeness of God, it cannot be otherwise. My essence, my foundation of being is as equal in composition to God as the composition of the water in the pail is equal to that of the ocean. As Jesus put it, the harvest (soul completion) is not four months, four lifetimes, or four-hundred lifetimes away. This field is already ripe for harvest. Everything is in place right now. The truth that sets us free is present, accessible, and will never be more so than it is at this moment.

I was beginning to see that from the instant I stumbled upon my own treasure, I had been undergoing a major shift in values. I was not aware of it at the time, but I had begun selling those possessions that were preventing me from embracing the truth of my soul. Though I am still sorting through inconsistencies in self-perceptions and beliefs about the world, I have come to accept that we are not here to convince the world we are something other than that which we are at our sincerest, most authentic level. If we express qualities the world deems great, it is not because we have labored hard to manufacture these. We express them because we are simply doing what comes most natural. We made the choice to be here, to give expression to our soul, to give it a face, a voice, and a way to interact in the world that is ours and ours alone.

This is why, in this book, I am placing emphasis on experiencing the soul rather than knowing God. It’s not that knowing God is unimportant, but I choose to follow Jesus’ premise that if you have known me [the soul], you have known the Father [the soul’s source]. Studying a single pail of ocean water is not nearly as intimidating as studying the entire ocean. Yet following this analogy, understanding of the composition of the water in the pail is equivalent to understanding the composition of the water in the entire ocean. When you experience your soul, you experience God.

The Prospering Principle of Love

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A theme familiar to those attracted to Unity’s approach to spirituality is that of prosperity. If we continue with the principle that love draws to us that which is for our highest good and dissolves that which is not, then we see that our highest good and prosperity are actually one and the same.  How do we understand our highest good? Is it that which enables us to continue living unchallenged in our comfort zone, or, is it that which is nudging us out?

The embryo of the chick develops naturally and comfortably within its shell. But the day comes when the shell – once a solution – becomes a problem. When we find ourselves in this predicament, we usually pray for some alteration in the shell. We need more room. The chick, uncertain of what lay on the other side but sure that life has become a bit too cramped, instinctively begins pecking at the shell.

This is a clear example of the prospering principle of love. The chick not only has the instinct to start pecking, it also has an egg tooth to aid in the escape. Love urges the chick into a freer environment while dissolving the old, now confining world within the shell. Within moments of hatching, a life-sustaining environment becomes a useless pile of debris.

The shell we humans deal with is the universe of ideas that make up our current consciousness. These may have worked for us at one time, but now we are beginning to feel cramped. Our life is not working so well. Affirming the prospering principle of love is at work in us now is a willingness to acknowledge our desire for greater freedom is God calling us to move into a broader experience. We’ve reached the limit of a shell and it’s time to let it go. In silence, we listen, we learn, and then we start pecking.



More on Imagination

[Note: the following is a response to some questions posed in the previous post. JDB]

Do I have to imagine a thing before I can desire and create it, or must I see something before I can desire it?

Observe your own imaginative process. You can be hungry before you know what you want for dinner. You desire something to eat, but you’re not sure what sounds good until you give it some thought. But this is only a very surface example.

In one of my books I referred to the connection between the term desire and the Latin phrase, de sidere, meaning of the stars. The spiritual root of all desire is absolute freedom, likened to the experience of gazing into that heavenly, star-filled expanse.

Examine every one of your desires and you can trace it back to the need to be free of some limiting condition. Freedom is a universal desire shared by every living thing. The reason we experience the desire for greater freedom is because the soul is already free, and we’ve done something in our thinking to restrict it.

This universal desire for freedom is imparted into our awareness through the intuitive aspect of the imagination. Because we are so tuned into outer noise, this natural impulse is like a still small voice. We have to retrain ourselves to specifically tune into it. This is where the meditative process comes in. In meditation we commune at the intuitive level with this natural impulse. The visualizing (intellectual) aspect of the imagination begins to clothe intuitive impulses with images (ideas) that we can then act upon. These ideas become the basis of affirmative prayer, which is really the natural formation of imagery that rises from this intuitively inspired process. Meditation is the inlet and prayer is the outlet of our unique connection between heaven (spiritual, unseen) and earth (material, the seen), so to speak.

I believe this is the process Jesus was referring to in his, seek first the kingdom and all else will be added, statement. Finding the kingdom is experiencing the soul in its pristine state of absolute freedom.

I think from what you wrote, an animal must see (or sense) something before it desires. But a human being can imagine something that does not yet exist, if I am reading you right.

The animal responds only to the moment, but we humans have the ability to dwell on tomorrow or yesterday, or imagine countless scenarios that may never happen. The animal does not have the ability to imprison itself in dysfunctional loops of thought and emotion. We do. The imagination is a faculty that sets us apart. But due to a lack of spiritual understanding, we have abused it. We’ve been using it to prop up and strengthen the self-image rather than to express the natural impulses of the soul.

We love and admire our animals for their ability to accept us unconditionally. But this is not a quality they developed. They do not possess the imagination that is capable of placing conditions on our relationship with them. We do have this faculty, and it is vital to our happiness and peace of mind that we learn to use it properly. If we were suddenly stripped of this faculty of imagination, then we too would love unconditionally. But we might also become stricken with an insatiable need to chase cars, kill rodents, and put our noses in places that would likely get us into trouble. We don’t want to eliminate this faculty, we want to point it in the right direction.

I recall reading sometime in the past that we are unable to imagine (visualize) something that we have never seen. This may be true of the color red, for example, to a blind person. But must a sensory impression be in one’s memory before he can imagine it in some current relationship?

If we were unable to imagine something we have never seen, then there would never have been a first man in space, exploration of the ocean depths, airplanes, cars, cell phones, iron ships that float on the sea, etc. In its spiritual usage, the visualizing aspect of the imagination is not a function of memory. It draws from our intuitive connection with God.

Let’s flash back to the Christmas story, the virgin birth in particular. Jesus was born of the virgin Mary. Mary is the intuitive function of the imagination open to the soul (the Christ). Joseph, the intellect, does not participate in bringing forth this child, but he does participate in raising it. The soul (the Christ) is not born from the memory or any intellectual activity. It is a projection of the self-existent, omnipresence of God.

To be made flesh, the soul requires a transforming mechanism. This mechanism is the imagination-equipped human being. In a spiritual context, the Christmas story is not about the birth of a man 2,000 years ago. It’s about you and me, and how we are designed as this transforming mechanism.

Shifting metaphors, the so-called “fall of man” happens because we turn our attention away from the soul and place it on the self-image. The self-image is indeed a product of the memory and an abuse of the original purpose of the imagination. The self-image is derived from ideas gleaned through the senses and stored in the subconscious mind. We keep trying to fix this broken replica of the soul, but we cannot. We try to squeeze it back into the garden, but the gate is guarded by flaming swords that do not let it enter. This is the bombardment of thought that keeps us from achieving inner stillness.

The virgin birth is the soul entering our awareness through the intuitive aspect of the imagination. We realize that the soul never left the garden and, in fact, is the garden.

This is undoubtedly much more than you asked for, and it’s not nearly as complicated as I fear I’m making it sound. So, all further questions are welcome.